〈◊〉 〈◊〉 What doth it profit Probably I might incur the like Censure should I only exhort men to labour for eternal Blessedness and not withall give some Directions how it might be attained therefore shall lay down these ensuing 1. We should engage our selves by taking up fixed peremptory resolutions things fully resolved on are more than half done when a man out of a practical conviction cometh to be sensible both of his want of happineâ—s that without it it had been good for him that he had never been born and of the worth and excellency of it and thereupon taketh up a set resolution that he must have it whatsoever it cost him that whatsoever he neglects he will not neglect this one thing necessary this man is not far off from the Kingdom of God Resolution when it is fixed like a principle in the Soul when it is both deliberate proceeding out of a setled Judgment not rash sudden and precipitant and determinate with the full bent and tendency of the heart not a velleity a weak fluctuating inclination such a Resolution hath a two-fold advantage 1. It hath a powerful influence upon the whole man he that fully resolveth upon a thing will put to the utmost of his power about it and when a man takes up a stedfast resolution to make Heaven his business this will engage all the powers Faculties Abilities of the Soul all the wisdom study care thoughts affections endeavours in the pursuiâ— of it such an one will stick at no pains but be willing to do any thing that he might obtain it 2. It will break through all Oppositions Nazianzen walking by the Sea-side and observing how the waves beating upon the shore brought with them many Cockle-shels stalks of Herbs and the like trash and returning with other waves swept them away again when in the mean time the Rocks about him stood firm being not a whit moved by the flux and re-flux of the raging waters deduced from thence this profitable Meditation That weak irresolved minds are soon overcome by contrary perswasions whereas a stedfast peremptory resolution will easily dash all temptations and keep a man that no contrary solicitations can remove him from his stedfastness As therefore they say Bees when they fly in a great wind ballast themselves with little stones that they might not be carried away with the wind so it should be our care to Fortifie our selves with strong and setled Resolutions only we must take heed of resolving in our own strength Luther in his Comment upon the Galatians tells of Staupitius that he had often heard him complaining to this purpose I have many times resolved and covenanted for the Service of God but I cannot perform according to my resolutions hereafter I will take up no such Resolves for I well see if God be not merciful to me in Christ for all my vows and resolutions I shall never be able to appear before him and Luther commends it for a holy kind of despair what we think to build by our own strength we will soon pull down by our own weakness therefore when we thus resolve we should go forth in the strength of the Lord and make mention of his Righteousness only 2. We should improve that Power we have though a man in his natural estate is not able to believe and repent and do such things as more immediately accompany Salvation yet he may do something in tendency to it as 1. He may abstain from those sins that are Destructive of Salvation though he cannot abstain from sin collectively yet he may divisively though not from all sin because it is natural to sin yet from this and that particular sin though he cannot refrain from the inward lustings of the heart which continually sends forth sin as the Fountain sendeth forth water yet he may from many outward acts of sin every one of which strengthen the habit and more strongly incline to sin the Drunkard can continue sober while he is in sober company the Swearer if he be in the presence of a Justice of Peace will scarce swear an oath for some hours together and what they do at one time and in one company they might do in another though they cannot abstain from sin out of love to God or hatred of sin yet they may out of love to themselves and fear of Hellâ— if the Laws of the land should ordain that he that sweareth or is drunk should be punished with death it would no doubt keep manâ— from those sins and what they do out of fear of a temporal they might dò much more out of fear of eternal death 2. A man may hear read pray confer meditate and use other outward means appointed by God if he doth somthing this way he might do more allow himself more time for these duties and when he sets about them might dâ—sengage himself from other things that he might intend them in a more serious manner this and much more a man may do If any Object that he cannot do this without Gods help and assistance I answer It is true but withal consider what kind of assistan e is hereunto required and I shall explain it thus It is most true that a man can move nâ—ither hand nor foot without the concourse of Gods Providence but it is such a general concourse as God seldome denieth to any whereas if a man would do any thing above his strength as when Sampson would pull down the House upon the Philistins this requireth an addition of more strength in like manner though to believe and repent requireth a special grace and assistance of God yet to the use of these means before hinted is required no more than that common grace and general assistance which God seldom denyeth to any man If any object further that they cannot perform these Duties in a spiritual manner they cannot pray and hear in faith I answer while they are in their natural condition that is not their means Means saith one (c) Fenners wilful Murder is that which cometh between a mans Can and his Cannot their means is to do what they can to pray that they may pray in faith to hear that they may hear in faith to perform Duties that they may perform them in a spiritual manner If it be objected thirdly that without faith it is impossible to please God it is the prayer of faith that pleaseth God and so likewise in other Duties and to what end should they do these things when the doing them is not pleasing to God I answer Though without faith these Duties are not spiritually and formally good yet they are morally and materially and so far as they are good they are pleasing to God If thou dost well shalt thou not be accepted (d) Gen. 4.7 A Cain a wicked man so far as he doth well he is accepted though these Duties being done without faith are not adequately proportionable to Gods will and so truly pleasing to him
uttermost farthing And as there is an infiniteness so there is an eternity in Sin not onely an objective eternity as being committed against the eternal God and consequently demeriting an eternal punishment but there is in a sort a further eternity in sin Gregory saith there is an infinite eternal malice in sin so as if wicked men should live eternally they would sin eternally and it is but just that they should never want punishment who if they had been suffered would never have wanted sin That wicked men do not sin eternally is only because they are hindred by Death should they live for ever they would sin for ever What Luther in humility spake of himself I have no other name than Sinner Sinner is my name Sinner is my firname this is the name by which I shall be always known I have sinned I do sin I shall sin in infinitum may be more justly spoken of obdurate sinners whose hearts are fully set in them to do evil Let none think if wicked men were suffered to live longer they would bethink themselves and break off their sins by repentance the men of the Old World lived many of them eight or nine hundred years yet they were so far from repentance that as the Father saith they made no other use of that space given them for repentance than to patronize their wickedness and impiety The like would be done by other wicked men if they might live as long or a far longer time and in evil as well as good God looketh more at the Will than at the Deed. What lets us saith Seneca to call Lucius Scilla Tyrant though he gave over killing when he had no more enemies to kill And what lets him to be a sinner still who leaveth not sin till sin leave him He that doth not sin because he cannot doth sin although he doth not that he doth not sin eternally is onely because he is prevented by death A Postiller sets it out by this Comparison A company of Gamesters who are resolvedly set down to play when their candle is burnt out that they have no longer light are forced to give over whereas if their light had lasted they would have plaid longer till perhaps sâ—me had lost all their money So it is with wicked men in regard of sin Yet further beside this potential Eternity in sin whereby men would sin always if they might live alwaies there is a further an Actual eternity in mens sins though Death puts an end to mens lives yet not to their sins Hell is as full of sin as it is of punishment Though the School-men determine that after this life men are capable neither of merit nor demerit and therefore by their sins do not incur a greater measure of punishment yet they grant that they sin still though when the creature is actually under the sentence of Condemnation the Law ceaseth as to any further punishment yet there is an obligation to the precept of the Law still though man be bound only to the curse of the Law as he is a sinner yet he is bound to the precept of the Law as he is a creature so that though the demerit of sin ceaseth after death yet the nature of sin remaineth though by sinning they do not incur a higher and greater degree of punishment yet as they continue sinning so it is just with God there should be a continuation of the punishment already inflicted 3. A third Argument may be taken from what the Scripture speaketh of the happiness in Heaven and the torment in Hell both which are described to be incomparably and unconceivably great In Heaven there is fulness of happiness In thy presence is fulness of joy (u) Psal 16.11 though it be not a redundant overflowing fulness as Christs is of whose fulness we receive as well happiness for happiness as grace for grace yet it is the highest fulness the creature is capable of being not only a fitting congruous fulness as we say a house well stored is full of houshold-stuff such a fulness as the Saints partake of in this life But an equal fulness as when a vessel is full of water that nothing can be added to it and so full it can scarce properly be said to be if it were fading and therefore the Psalmist having said in thy presence is fulness of joy he adds and at thy right hand there are pleasures for evermore Again it is described to be a perfect happiness we read of the Spirits of just men made perfect (z) Heb. 12.23 perfect in happiness as well as holiness which perfection excludes all imperfection When that which is perfect is come that which is in part shall be done away (a) 1 Cor. 13.10 Though the Saints in heaven have a Negative imperfection because there are some perfections in God which being incommunicable they are not capable of yet they have no Privative imperfection they want nothing which may conduce to their happiness in their kind whereas if their happiness were not eternal there were something nay the chief thing wanting to the perfection of it The Apostle in the verse before the Text calleth it a far more exceeding weight of glory The Arabick Version renders it It worketh for us a weight of glory in the most eminent and largest degree and measure The Siriack reads it An infinite glory Haymo A greatness of Glory beyond all boâ—nds and measure yet none of these reach the height of the Apostles Rhetorick (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is any translation able to express it now thus it could not be unless it were eternal therefore that is put into the scale to make up the weight a far more exceeding and eternal weight of glory Again it is described to be a satisfying happiness I shall be satisfied when I awake with thy likeness (d) Psal 17.15 They shall be abundantly satisfied with the fatness of thy house (e) Psal 36 8. but satisfie it could not unless it were eternal there is as in every creature so in man especially a twofold desire a desire of Perfection and a desiâ—â— of Perpetuity a desire to advance his Being to the highest degree of Perfection and happiness he is capable or â—â—d a desire to perpetuate this happiness And 〈◊〉 impossible he should receive full content till beâ—â— these desires are satisfied though in Heaven thâ— Saints have a present freedom from all the evâ—l that can possibly fall within the compass of their feaâ—s and an actual enjoyment of all the good that can fall within the compass of their hopes yet if they had no assurance of the perpetuity of this they must needs be restless and unsatisfied Yet further the greatness and perfection of this happiness must necessarily exclude all such things as are inimical to it I shall name only two Fear Perfect love casteth out fear (f) 1 John 4.18 and Sorrow They shall obtain joy and gladness and sorrow and
that they are eternal is still annexed Sometimes the punishment of Hell is called the Wrath to come [w] Luke 3.7 1 Thess 1.10 sometimes the Wrath of God [x] Eph. 5.5 Rev. 14.10 This is the sad condition of those Wretched creatures they lie under the wrath of a justly incensed God but that which makes their Condition most sad is because this Wrath is an abiding Wrath [y] John 3.36 compared to a stream of Brimstone [z] Isa 30.33 It is a fearful thing saith the Apostle to fall into the hands of the living God [a] Heb. 10.31 it is indeed a fearful thing to fall into the hands of a just God who can as well cease to be God as to be just whose Justice obligeth him to revenge every sin committed against him A fearful thing to fall into the hands of an Almighty God who is able to revenge the wrongs which are done him by daring mortals but of all it is most fearful to fall into the hands of the living God as it is a great happiness to Believers that they have such an High-Priest who ever liveth to make intercession for them [b] Heb. 7.25 So this is the great misery of wicked men they fall into the hands of God who for ever liveth to revenge himself upon them Sometimes it is called a Worm which is nothing else but the stinging and corroding of Conscience which is one of the greatest punishments in Hell as every man here hath the chiefest hand in his own sin so he shall have hereafter in his own Punishment though the Devil hath a hand in tempting men and one man tempts another yet every man is his own chief Tempter Every man is tempted when he is drawn away of his own lusts and [c] James 1.14 enticed though Satan tempted Ananias yet Peter layeth the blame upon Ananias himself Why hath Satan filled thy heart to lie to the Holy Ghost (d) Acts 5.3 and as thus in the Temptation so in the Punishment though the Devil bâ— commissionated by God to torment wicked men and probably one wicked man shall help to tormenâ— another yet every man will be his own greatest Tormentor when he shall consider on the one side the punishment of loss what a great happiness he hath for eveâ— lost when the understanding shall be enlarged to apprehend the greatness of his loss when Consciencâ— shall be awakened to apply this loss to himself Thiâ— loss is my loss I am the man that have seen Affliction when the thoughts that are now taken up about otheâ— things shall be wholly intent upon this loss wheâ— he shall further consider upon what fair terms Salvâ—tion was offered how much time he had to worâ— out his Salvation what variety of means and help God afforded him For what petty inconsiderablâ— things he lost it when besides this punishment â— loss he shall find by sad experience what before hâ— would not believe what a dreadful place Hell is what a fearful thing it is to fall into the hands of tâ— living God When he shall further Consider hoâ— often he was warned to flee from the wrath to come what means and helps God afforded him to escape the damnation of Hell and that nothing could prevailâ— upon him When he shall further Consider that he himself was the cause of his own ruine that he lyeth down upon a bed of his own making that he is fettered in cords of his own twisting that he walks but in the light of his own fire and in the sparks of his own kindling when he shall add this to the former that his condemnation was through his own choice God set before him life and death and he chose his own delusions Oh! the rendings and tearings of Conscience which must needs result from these and the like sad reflections which successively pressing upon the soul like the impetuous waves of a raging Sea one after another must needs afford everlasting matter for this Worm to feed on These considerations will be as the Wood Conscience as the Worm those as Fuel this as the Flame the one as Tow the other as a Spark they shall both burn together and none shall quench them For this is that which will make this worm most unsufferable because it is a never dying worm (e) Isa 66.24 Mark 9.44 Sometimes it is called fire a Furnace of Fire a Lake of Fire (f) Isa 66.24 Mat. 13.42 Rev. 19.20 All which speak it terrible but that which makes it most terrible is because it is an unquenshable Fire (g) Mat. 3.12 an Everlasting Fire [h] Mat. 25.41 Fire here must be fed with continual supplies of Fuel or else it goeth out but this by the breath of God which like a stream of Brimstone kindleth it [i] Isa 30.33 So that look how long God liveth so long this fire burneth Wicked men shall burn in an eternity of Fire to and if possible beyond an eternity of duration Sometimes it is called a Prison [l] 1 Pet. 3.19 and wicked men are said to be bound hand and foot [m] Mat. 22.13 We read of a Prison amongst the Persians which was deep and wide and dark and only one hole at the top into which the Prisoners let in could no way get out therefore was called by them Lethe forgetfulness Such and far more grievous is the Prison of Hell out of which there is no redemption they are lying Histories which tell us that Trajan was delivered out of Hell by the Prayers of Gregory and Falconella by the Prayers of Teclaes No he that goeth this way never turneth again nor ever taketh hold of the paths of life The Prisoners here are not Prisoners of hope as we said of the Jews in their captivity in Babylon [n] Zech. 9.12 and may be said of other Prisoners but are Prisoners of desperation being once doomed to these Prisons of Fire they must continue for ever Fettered under Chains oâ— darkness lying there like a wild Bull in a Net in vaiâ— roaring and begging for mercy through the grateâ— of their eternal Dungeons Agree with thine adversarâ— quickly whiles thou art in the way lest at any time thâ— Adversary deliver thee to the Judge and the Judge deliver thee to the Officer and thou be cast into Prison Verâ—ly I say unto thee thou shalt by no means come out thence till thou hast paid the uttermost farthing (o) Mat. 5.25 26. But that I may contrive a large Picture in a smalâ— Ring to use Philoes expression and contract the Images of great things into a little Glass Is it called Darkness Do wicked men go from one darkness to another from inward to outward darkness That Darkness is said to be Eternal For whom is reserved the blackness of darkness for ever (p) Jud. 13. Is it called Death The wages of sin is death it is a death thaâ— never dieth (q) Mors sine morte Death
torments in Hell therefore â—he same Father beggs Lord cut me burn me do any â—hing with me here so thou sparest me hereafter And â—lse-where Let all the Devils in Hell beset me round let â—asting macerate my body let sorrows oppress my mind â—et pains consume my flesh let watchings spend me and â—eat burn me and cold freeze and contract me let all â—hese and whatsoever can come more happen to me so as â— may be freed from Hell and may enjoy my Saviour in â—ternal blessedness And 2. There is as little reason on the other hand why we should envy the prosperity of ungodly men Suppose saith Chrysostome that a man one night should have â— pleasant Dream that for the time might much delighâ— him and for the pleasure of such a dream should be tormented a thousand years together with exquisiteâ— torments would any man desire to have such a dream upon such conditions All the contentments of this life are not so much to eternity as a dream is to a thousand years and little is that mans condition to be envied who for these short pleasures of sin must endure aâ— eternity of torment In the time of the wars in Germany the Army beâ—ng upon special service ordeâ— was given that none should upon pain of death gâ— a forraging one souldier notwithstanding this stricâ— Command went abroad and amongst other thing stole some grapes and brought them with him beinâ— deprehended he was adjudged to present death a he went to execution he fell to eating his Grapes thâ— Commander asked Sirrah can you feed so heartily whâ— you are to die presently the poor souldier replied Sâ— must I pay so dear for them as the loss of my life and â— you grudge that I should eat them do wicked mâ— purchase their present pleasures at so dear a rate eternal torments and do we envy their enjoyment them so short a time Would any envy a man going Execution because he saw him going up the Laddâ— in a Scarlet Coat or a Velvet suit What thougâ— wicked men be cloathed in Scarlet and fare delicioâ—â— every day this is all they are ever like to have Theâ— is scarce a more terrible Text in the whole Book â— God than that of Christ concerning the Phariseâ— Verily I say unto you they have their reward (s) Mat. 6.2 Luk. 6.24 anâ— that parallel Text Woe to you that are rich for you hâ— received your consolation Gregory being advanced to places of great prefeâ—ment professed that there was no Scripture went so â—ear his heart and struck such a trembling into his â—pirit as that speech of Abraham to Dives Son reâ—ember that thou in thy life time receivedst thy good â—hings * Luk. 16.25 they who have their Heaven here are in â—reat danger to miss it hereafter It is not Gods usual â—ay saith Jerome to remove from delights to delights â—o bestow two Heavens one here another afterward Oh how much more worthy of our pity than envy â— that mans condition who hath all his happiness conâ—n'd to the narrow compass of this life but his misery â—xtended to the uttermost bounds of an everlasting â—uration CHAP. X. â— Exhortation to Restrain from Sin and Redeem Time BUT that which I would chiefly insist upon is a Use of Exhortation and there are seveâ—l things to which we are to be exhorted from this â—ruth As 1. This should and being seriously considered â—ight be a most powerful restraint from sin there is a â—o-fold eternity one of happiness the other of misery â— regard of both these the malignant destructive â—ture of sin appeareth First It depriveth of eternal happiness there is neâ—r a sin thou committest never an oath thou swearâ— never a lye thou tellest but thou runnest a despeâ—te hazard of losing God thy soul everlasting happiâ—ss and whatsoever may be dear and precious and â—ot only a desperate Hazard but without repentance â— unavoidable Necessity so as thou canst have no hope of ever seeing the Lord in the Land of the living ever tasting how good the Lord is or having any pâ—tion in those good things which God hath providâ— for his people and is it not a prodigious madness lose all this for a base lust As the Drunkard doth â— a pot of drink the Covetous man for a little thick cloâ— the Swearer for just nothing for a sin in whiâ— there is neither profit pleasure ease nor any thiâ— that might give any Satisfaction to the mind Perhâ— some may think If this be all they may do well â—nough * Regnare nolo sufficit mihi salvum esse As some St. Austin bringeth in speakinâ— though I miss of Heaven I may do well enough in a loâ— condition wicked men now live without God â— Christ in the world and think themselves well enouâ— without them and therefore may think it no grâ— misery not to be admitted into their presence thâ— care not now for the company of Godly men but void it all they can and so will think it no great matâ— to be hereafter excluded their society But such should do well to consider that the tiâ— is coming when Heaven and Hell shall divide â— world as there are but two sorts of men in the worâ— Goats and Sheep Chaff and Wheat Righteous and Wiâ—ed so there are but two places remaining for theâ— the Wheat to be gathered into Gods Garner and â— Chaff to be burnt with unquenchable fire the Sâ— to stand at Christs right hand with a come ye blesâ— c. the Goats at his left hand with a go ye cursed â— Besides these there is no other place no other conâ—tion remaining for men after this life if thou loâ— Heaven Hell must be thy portion And this sheâ— further the devilish nature of sin it doth not oâ— deprive of Heaven but without repentance unavoiâ—ably throws the Soul into the jaws of Eternal Condeâ—nation Some say a Man and a Crocodile seldome â— never meet but it is the death of one It is certaâ— â—n and the soul never meet but one dyeth either sin â—ust dye now or the soul dye eternally if repentance â—hat Spirit of burning doth not burn our sins Hell â—re will burn our Souls If then thou makest no â—reat matter of losing Heaven and being excluded the â—resence of God think with thy self whether thou â—eest able to lye for ever under the Arrests of Gods Wrath and to dwell with everlasting burnings Perâ—aps thou art hardly able to bear those temporal afâ—lictions now lying upon thee and if thou hast run with the foot-men and they have wearied thee how wilt thou be able to contend with Horses If thou â—eest wearied out in this Land of peace how wilt â—hou do in the swellings of Jordan where all the waves of God shall pass over thee where thou shalt â—e like a Beacon on a hill or an Ensign upon the mounâ—ain exposed to all the Storms and Tempests of Gods Wrath When therefore thou findest thy self â—empted to
begotten Son and perhaps some of the friends of God of whom Christ speaketh I call you no more Servants but friends for all that I have heard of the Father I have made known to you such as are Gods friends know more of his mind than others The seâ—ret of the Lord is with them â—hat fear him (x) Psal 25.14 The Papists say of Bonaventure that being asked by Aquinas out of what Books he had those heavenly expressions that were in his writings he pointed to the Crucifix saying that is the Book which prompts to me what I write being prostrate at the feet of that Image I receive more light from Heaven than from all the Books I read if what they ascribe to the Crucifex we transfer to Christ himself it will hold for a sound truth They looked to him and were lightened (y) Psal 24.5 We find the bodily sight is much strengthened by looking upon suitable objects when the eye is dimb if it be fixed a while upon some green Meadow or flowry bank it much helpeth the sight Artificers after long poring upon some dark work finding a dimness in their eyes are wont to take some Emerald or some other green thing by the verdure whereof their eyes may be refreshed and their sight strengthened it will hold as true in spiritual sight the light of knowledge and understanding is much increased by looking upon the unseen Eternal things in Heaven 14. It would sweeten death and that nothing else can It was an usual speech among the Heathens that only Christians were contemners of death the Philosophers especially the Stoicks made it their work to furnish themselves with arguments and get their hearts into such a frame that they might be above all passions might not fear any evil that could befall them no not death it self and though in other things they went far even to the shame of most Christians yet when it came to death they fell short of what they propounded to themselves Socrates is thought to go as far as any other whatsoever evil befell him he was yet the same man no alteration appearing in his carriage insomuch as another Philosopher Antisthenes said If the Gods would grant him what he desired he would desire nothing else but to have the spirit of Socrates and this was so much the more remarkable because that equanimity he attained to was quite contrary to his natural temper There came on a time a fellow to Athens who pretended great skill in Palmestry that by the sight of mens hands he would tell what disposition they were of and having guessed shrewdly in many he was at last brought to Socrates looking upon his hand he affirmed him to be of a froward peevish disposition the people began to hout him having had so long experience of his meekness and moderation but Socrates said do not blame the man for the truth is such a one I am by nature only I have cured the intemperance of nature by the practice of Philosophy yet this man who was so far able to master himself and his passions in other things was not able to master the fear of death though at first he seemed undaunted yet when the cup of Poison was reached out to him he looked as pale as ashes the like it was with others Plato discoursing highly of the contempt of death was answered by one he spake beyond what he lived Tully was well versed in the writings of the Stoicks and thought himself fortified against the fear of death but when death came complained I know not how it comes to pass but so it is the remedy is too narrow for the disease Though while men look upon death at a distance they may hope by the improvement of Philosophical arguments to master the fear of death yet when death cometh in good earnest when all the senses the ports of the soul are beset with the ambushes of death when death mounts up all her batteries and beateth down one hold after another driving the soul from one part of the body to another till at last the soul be forced to quit her former habitation when a man comes to feel what he never felt before to do what he never did before nor is ever to do a second time when he cometh now to have the last cast for an Eternity either of happiness or misery to cease any longer to be what he was before and to enter upon a new but never ending condition when it cometh to this they must be better and higher arguments than can be learned in natures school that will be able to afford support and comfort to the departing soul As soon may a man think to gather Grâ—pes of Thorns and Figs of Thistles as by the sole improvement of these to grapple with the terrors of death Lypsius lying upon his death-bed when a friend that stood by said It would be in vain to suggest any arguments of consolation to him who was so well acquainted with the writings of the Stoicks he is said to turn himself towards Christ saying Lord give me the true Christian patience whereas the Believer whose mind is taken up with heavenly things being already dead to the world findeth it no hard matter to part with it as that Martyr Julius Palmar said to them that have their souls linked to the flesh like a Rogues foot to a pair of stocks it is indeed hard to dye but for him who is able to separate soul and body by the help of Gods spirit it is no more mastery for such an one to dye than for me to drink this cup of Beer having before-hand sent his heart to Heaven he looketh upon death as a favourable wind to carry him sooner to his desired Haven Moses converseth with God as a man converseth with his friend and when God bad him go up to the Mount and dye there Moses maketh no more of it he went up into the Mount and died according to the word of the Lord the Jews say that his soul was sucked out of his mouth with a kiss he who now converseth in Heaven when he dyeth only changeth his place but not his company removeth to a higher form but continueth at the same school while he liveth he is like the Bee which converseth amongst sweet flowers or like the Birds of the fortunate Islands which they say are all their life-time nourished with perfumes and when he dyeth he dyeth like the Phoenix in the sweet odours of an heavenly conversation 15. It would give us after death a wide and large entrance into Heaven They that look here to things Eternal shall after this life have possession of them shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven when others who â—ook no higher than things temporal shall be called the â—east in the Kingdom of God Heaven like the Halâ—ions nest will hold nothing but its own bird the Apostle blesseth God because he had made them meet
sighing shall flee away (g) Isa 35.10 Whereas if this happiness were not eternal there would be cause for both first the Saints would be in fear of losing this happiness and where there is fear there is Torment in that fore-named Text and this fear must needs be productive of sorrow were it not for the eternity of this happiness it would be hard to say whether there would be the more joy or sorrow in Heaven we may probably think there might be as much sorrow arising from the fear of their future loss as there is joy from the apprehension of their present enjoyment and that there should be either fear or sorrow in Heaven is not only contradictory to the fore-named Text but utterly inconsistent with the blessedness of that estate In summe if we Believe what the Scripture speaketh of the greatness of this happiness we must needs grant it to be eternal And this Aquinas maketh Use of as the strongest Argument to prove the eternity of this happiness The like is to be said of the torments of Hell which could not be so grievous as they are described if they were not eternal were they to last a thousand thousand years there would be some hopes they would end at last and this hope will administer some kind of ease and comfort when some thousands of these years were expired it would be some comfort that there were so many already past and by so many the fewer yet to come and so forward the further decreasing of the time would add a proportionable encrease to their hope and comfort whereas that Cup of Wrath the Dregs of which they shall wring out and drink is without mixture * Psal 75.8 without any mixture of hope ease comfort or any thing which might alleviate their misery and that which chiefly maketh it uncapable of these is the eternity of this misery it must be indeed confessed that the Torments of Hell are intensively most grievous Bernard saith that the least punishment in Hell is more grievous than if a Child-bearing woman should continue in the most violent pangs and throws a thousand years together without the least ease or intermission An ancient writer mentioned by Discipulus de tempore goeth much further affirming that if all the men which have been from Adams time till this day and which shall be till the end of the world and all the Piles of grass in the world were turned into so many men to â—ugment the number and that punishment inflicted in Hell upon any one were to be divided amongst all â—hese so as to every one might befall an equal part of that punishment yet that which would be the portion but of one man would he far more grievous than all â—he cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began But though they be thus dreadful in themselves yet that which mainly and indeed infinitely adds to the greatness of them is because they are eternal as one said If Hell were to be indured but a thousand years methinks I could bear it but for ever that amazeth me Bellarmine [i] De arte bene moriendi out of Barocius tells of a learned man who after his death appeared to his friend complaining that he was adjudged to Hell-Torments which saith he were they to last but a thousand thousand years I should think it tolerable but alas they are eternal And as it is the eternity of these sufferings which chiefly maketh them so great so the greatness of them proveth them to be eternal otherwise they could not be so great as they are described 4. A fourth Argument to prove the point may be taken from man himself who is [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal Creature [l] Wisd 2.23 God created man to be immortal and made him an Image of his own eternity though he be not eternal and immortal as God is who is therefore said only to have immortality [m] 1 Tim. 6.16 and therefore Divines distinguish between the eternity of God and the sempiternity of man God is a whole eternity both backwards and forwards from everlasting to everlasting man's onely a half eternity forwards but not backwards to not from everlasting God's is a simple eternity he can no way cease to be man's only in some respect because he may be annihilated by God's power God's is an uncreated man 's a created eternity God's causal man's derived God's independent being onely from himself man's dependent and limited but though he be not eternal as God is he is truely and properly an immortal Creature There are two essential parts of man the soul and the body and in regard of both these he is immortal First the soul is an immortal substance and that not only by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of the Saints shall be at the Resurrection but by its own nature having no internal principle of corruption so as it cannot by any thing from within it self cease to be neither can it be annihilated by any thing from without (r) Math. 10.28 Fear not them which kill the body but are rot able to kill the soul Gregory observeth there are three sorts of Created Spirits the first of those whose dwelling is not with flesh or in fleshly bodies they are the Angels the Second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabit bodies of flesh but neither rise out of the Power of the flesh nor dye when the body dyeth and these are the souls of men when the body returneth to the earth as it was the Spirit shall return to God who gave it (s) Eccles 12.7 From this immortality of the Soul we may inferr the eternity of mans future condition The soul being immortal it must be immortally happy or immortally miserable I shall not stand to enumerate those many arguments that are brought to prove the souls immortality but whatsoever Arguments are or may be used to prove this they will all undeniably conclude the eternity of mans future estate A further proof of it may be taken from the body which though it be subject to death yet not to dissolution Simo Stenius Professor of the Greek Tongue at Heidelberg being visited by the Minister lying upon his Death-bed amongst other Discourses the Minister asked him if he desired with Paul to be dissolved and to be with Christ rendering the word after the vulgar Translation he answered with some kind of indignation that that was not the proper signification of the word (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle which properly signifies to depart to be unloosed not to be dissolved Death is only a change not an annihilation After a Creature is once in being it is never
shall feed on them the Arabicâ— readeth it shall be fed with them (r) Psal 49.14 Death like a hungry Vulture shall not cease to feed on them to all Eternity Is it called burning do wicked men go from Burning to Burning from burning in Sin to burning in Hell from burning in Flames of lust to burning in Flames of Torment these burnings are for ever whâ— shall dwell with everlasting burnings (Å¿) Isa 33.14 Lastly It is sometimes called Torment as it is said of the rich man that he was in torments so as he cryeth out I am tormented in this flame that which makes these torments more tormenting is because they are Eternal They shall be tormented day and night for ever and ever and The smoak of their torment ascendeth up for ever and ever (u) Rev. 20.10 14.11 (t) Luk. 16.23 24. CHAP. IV. Of the Sublimeness of Eternity as Transcending all Expression Knowledge of it self or measure and all Imagination HAving dispatched the first Doctrine That things wich are not seen are eternal I proceed to the second Doct. 2. That which puts the greatest weight upon things not seen and makes them the proper objects of a Christians aim and choice is because they are eternal Though if these and things seen were weighed together there were many other considerables that would give the precedence to things not seen yet that which Chiefly casts the scale and maketh things not Seen to preponderate is because they are Eternal This the Apostle layes down as the Reason why they â—ooked at these not at the other because the other are temporal but these eternal it is Eternity that mainâ—y makes the difference and puts an infinite weight upon the unseen things of another life so that I am here to speak of the grand importance and concernment of Eternity But I shall say of this as Bonaventure did upon another subject I am not worthy not able so much as to unty the shooe-latchet of so great a Mystery It â—s a mystery of a sublime and transcendent nature as I shall shew in Three particulars 1 It transcendeth all expression all that is or can be spoken of it falls short of what it is in its self what Augustine saith of God that St. John himself doth not speak of God as God is may not improperly be spoken of Eternity could I speak with the tongue of men and Angels I were not able rightly to express it when we speak of it we speak as we can not as it is as children when they begin to speak lispe and stammer speak half words and broken sentences so it is with us when I was a Child I spake as a Child saith the Apostle [x] 1 Cor. 13.11 It is spoken of that imperfect knowledge we here attain unto which as it holdeth good in other things much more in this of Eternity saith Drexellius whatsoever is spoken of Eternity is faâ—lesse than it is we are hardly able to say what time is the Philosopher defines it to be the measure of motion oâ— motion according to the former and latter parts of it but others find fault with this affirming that time iâ— the measure of Rest as well as Motion the Platonistâ— say that Time is Eternity limited but this is to set out that which is obscure by a greater obscurity for we have a more clear notion of Time than of Eternity they speak more properly that say it is a continued flux oâ— minutes hours days months and years from the beginning of the world to the end of it yet some think this doth not fully express it Eusebieus saith [z] Oratio in laudem Constantini that part of time which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the present time cannot be comprehended much less time future or time past for that is not and this is past then adds the present time passeth away more swiftly than either word or thought neither can it be taken for an instant for either we must necessarily expect things to come or consider things past and an instant flyeth away as swift as thought Augustine strugleth about it as a Bird in a string he saith he knoweth it yet confesseth he knows it not he knoweth enough to hold his peace but knoweth not enough to speak and if it be so hard to say what time is much more to describe Eternity and so Eusebius infers from what he had said of Time therefore man cannot comprehend Eternity and Everlastingness the highest Oratory the loftiest strains of Rhetorick are not able to reach it they say a fair face is seldome drawn but with disadvantage the Painter going about to draw the Picture of Helena as not being able to express her beauty to the life drew her face covered with a Vail leaving the beholder to â—onceive what he was not able to express the like are â—e forced to do when we speak of Eternity The â—ruth is when we would speak of it we can do it no â—ther way but by improper locutions when the Sun â—iseth red and soon after looketh black or pale or â—ollow we use to say it is a sign of rain whereas proâ—erly the Sun is neither red nor pâ—le nor black nor â—ubject to any vicissitude or change of colours having â—o other colour than its own perpetual brightness yet â—hus we use to speak because it seems so to us by reaâ—on of the vapours interposed between that and our â—ight which make it to appear to us of those colours â—n like manner when we speak of Eternity we often â—all it the times and ages of Eternity whereas properly â—here is no such thing in it we say when thousands â—f years and ages are past Eternity is the same it was â—efore whereas properly nothing can be said to be â—ast in Eternity as shall be shewed after but thus we â—spe and stammer when we speak of it thus by a â—ndescention (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that fall under our concepâ—ion we would relieve our selves in speaking of it 2. It transcends all our knowledge and understanding here is a Two-fold knowledge we have of things a â—nowledge of the thing it self and of the measure of 〈◊〉 Neither of these wayes are we able to come to distinct knowledge of Eternity 1. Not of the thing it self what the Ancients said â—f the fountains of Nilus that Nature made them raâ—her to be sought after than to be found may be more â—ruly said of Eternity it is a path which no Fowl knowâ—th which the Vultures eye hath not seen the Liâ—ns whelp hath not trodden the most piercing eye is â—ot able to dive into it the knowledge of it is too wonderful for us we cannot attain unto it a mans eye is â—ble to look upon twenty Candles lighted up together in a Room but looking a while upon the Sun will dazzle the sight if a man falleth into a River though it be deep and broad he may make shift to
Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add Intreaties beseeching men by the love of God and love to their own Souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their Souls when they see they cannot prevail that Israel is not gathered they go away discouraged crying with the Prophet My leanness my leanness wo is me I can do no more good (e) Isa 24.16 and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lest they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the Silver Trumpet of the Gospel publishing the glad tydings of peace and Eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moore 's Utopia as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and bear the word and seem to be affected with it as if they heard some pleasant song (f) Ezek. 33.31 but they do it not they are no more prevailed upon as to any serious care and endeavour after things Eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a Company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to Stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon hard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued hard the stones rent in pieces at the death of Christ when the hard-hearted Jews were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O Heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1.12 Micah 6.2 implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may die saith Calvin a thousand several ways each several hour as many senses as many members nay as many pores as there are in the body so many Windows for death to enter in at Death needs not spend all is arrows upon us a Worm a Gnat a Flie a Hair a Stone of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within the space of a few days nay of a few hours we may be well and sicken and die and forthwith enter upon our Eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig was three days before growing in Carthage and that for ought they knew an Army from Carthage in as short a time might arrive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three days we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our Souls and by the use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were to live always should put off the thoughts of death as if they should never die should content themselves to live in that condition in
as one they are facile and pleasant to him but speaking of him that loveth not it is my sayings in the plural because to him the commandments seem many and grievous this is the great difference between them he that loveth not may do the same things the other doth but he doth them not with delight he looketh upon Gods service as a weariness and snuffeth at it he cryeth When will the Sabbath be gone whereas he that hath his love set upon Christ and Heaven looketh upon his yoke as easie counts it his meat and drink to do his will 8. What a man maketh his end now that shall be his portion God leaves every man to his own choice I have set before you life and death therefore chuse life (e) Deut. 30.19 and 11.26 Every mans choice is according to his inclination and apprehension of things for the Will followeth the ultimute dictate of the Vnderstanding the man that liveth by sense thinks these temporal things more worthy of his choice than the other he looketh upon his money saith Chrysostome and thinks he seeth more beauty and lustre in the gold in his purse than in the Sun in the firmament these temporal things are things seen saith the Text he seeth them he hath them whereas Eternal things are things not seen for ought he knoweth they are but an Idea a fancy of more credulous spirits who believe every thing is told them or if there be such things they are things future and better he thinks one bird in the hand than two in the Bush better a Wren in the cage than an Eagle in the clouds therefore he maketh choice of them but will not chuse the fear of the Lord whereas a godly man upon whom God hath wrought both by irradiating his Vnderstanding to see an excellency in heavenly things and by enclining and determining the Will to embrace the dictate of the Understanding thus enlightened such an one peremptorily concludeth that Heaven or nothing shall be the object of his choice that if Eternal things be not his portion there is none worth the having accordingly as there are two things we are said to will the end and the means the former they call the will the other the choice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wills salvation and Eternalâ— happiness as next to God his chief good his end and chuseth the service of God as the way and meanâ— of attaining it Chuse you whom you will serve saith Joshua but I and my house will serve the Lord. Leâ— thine hand help me saith David for I have chosen thy Commandments Mary hath chosen the better part Now God giveth to both these according to their choice Before man is life and death and what him liketh shall be given him (g) Eccles 15.17 the worldly man chuseth temporaâ—â— things as his chief good and God for the most part giveth him his desire fills his belly with hid treasures 〈◊〉 but this is all he is ever like to have woe to you thaâ— are rich now for you have received your consolation (h) Luke 6.24 He hath not reason to look for Heaven which he would not chuse When wicked-men shall cry with thâ— foolish Virgins Lord Lord open to us God will sooâ— stop their mouths by telling them they had thaâ— which themselves chose On the other side the godlâ— man who maketh things Eternal the matter of his choice and looketh upon them as his end this man at present is not far off from the Kingdom of God anâ— shall certainly have at last according to his choice that which is his end now by way of election shal be afterward his end by way of fruition according to that excellent Saying of St. Austin Eternal blessedness is begun in election and perfected in fruition while Martha was cumbred about many things Mary chose to attend the preaching of Christ the means of Salvation and what she chose she should certainly have Mary hath chosen that better part that shall not be taken away from her saith the same Father Happiness is neither given to any man against his will but is matter of his choice nor is taken from any man against his will he who chuseth salvation for his portion and looketh upon it as his chief good shall certainly at last obtain his choice shall have a wide and large entrance into the kingdom of Heaven From all these particulars it appeareth how much it doth concern us to make eternal things our end and aim CHAP. XIII Of Motives drawn from other things other men our selves and the unspeakable benefits of a prospect of things Eternal HAving shewed how and in what manner we are to look to things Eternal I proceed to the second things propounded to lay down some Motives to provoke us in this manner to look to them To this purpose I shall propound four sorts of Motives 1. From other things Ask saith Job the beasts and they shall teach thee and the Fowles of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee (a) Job 12.7 All these may seem to teach us this Lesson The Philosopher observeth that all Bipedes creatures with two feet are still looking upward Birds and fowles seldom stay long upon the earth when they light there it is to seek their food no sooner have they gotten that but they mount upward toward Heaven â—hough where the carkass is the Eagles are gathered togeâ—her yet when they have got their prey and satisâ—ied their hunger they sore aloft as if they mounted â—p to Heaven Beasts though they cannot mount â—pward and are made so as they look downward yet they are often seen to lift up their heads toward Heaven especially in the time of extremity Naturalists observe of the Lion and the Cock that they express their joy at the rising of the Sun as being sensible of the motion of the heavenly bodies the like may be said of some fishes in the Sea they tell us of a fish which hath but one eye which is seated like a â—verticial point upon the top of its head always looking towards Heaven therefore is called by the Grecians the beholder of Heaven (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others tell of a precious stone taken out of the head of a fish called Synodus that beareth some resemblance of the Sun and Moon and other heavenly bodies if we come lower to vegetables Proclus observeth that plants and flowers and other vegetables have all a dependence and many of them some representation of the Heavenly bodies the Tulip Marigold and some other flowers wait upon the Sun as the Handmaid upon the hand of her Mistress opening by degrees as the Sun ascends and again shutting up themselves gradually as the Sun declineth and this so punctually that though the Sun appear not a man may more infallibly know when it is high noon by their
reply'd Sir I have been often in the Church-yard and have observed that there are as many graves shorter than I as there are longer and if I should die before I be eight years older what will become of my soul if I be ignorant of the Law That many are snatched away by death in the morning of their age we see by daily experience what befalleth them may befall any of us and how sad would it be if Death should take us out of this world before we have made provision for another It was a cutting speech of Caesar Borgius While I lived I provided for every thing but death now I must die and am unprovided to die What provision we make for this world whether we have more or less is no great matter our abode here being for so short a time the great thing is what provision we make for death and Eternity that follows it and seeing the time of our life the only time of providing for it is so short it infinitely concerneth us to improve this short time to the best advantage to work the work we have to do while it is day 6. When this short time is once past there is nothing to be done in this great work If a man die shall he live again [n] Job 14.14 It is an affirmative interrogation and hath the force of a strong Negation he shall not live again as to a natural life this life is called an earthly house [o] 2 Cor. 5.1 being once dissolved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent [p] Isa 28.12 Other Tents are taken down and set up again but when this is taken down the stakes thereof are removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the Candle of the Lord [q] Prov. 20.28 if it be once put out it is never lighted more the sun of our life being once set it never riseth again after the evening of its setting there is never till the last Resurrection [r] Job 14.14 a morning of its up-rising the Glass of Life being run out it is never turned again we are as water spilt upon the ground which cannot be gathered up again A wind that passeth away and cometh not again [s] Psal 18.30 As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more [t] Joh. 7.9 As the Flood decayeth and dryeth up so man lieth down and riseth till the Heavens be no more (u) Job 14.11 12. It was the saying of Charles the fifth I have spent my treasuâ—e but that I may recover again I have lost my hâ—alth but that I may have again but I have lost a great many brave souldiers and them I can never have again the like may be said here other things may be lost and yet recovered again Job lost his whole estate yet God blessed his latter end more than his beginning Hezekiah lost his health and fell into a grievous sickness yet God added fifteen years to his life but if the time of life be once past it is past all recovery to weigh the fire to measure the wind and to call back a day that is past are three things mentioned by the Angel of the like impossibility (w) 2 Esdras 4.5 While the sheep liveth though the wool be clipt off every year it growâ—th again to the like weight but clip it off when the sheep is dead and there never cometh any more while life lasts though much of our time be wilfully lost and much snatcht away against our will yet by our Repentance and future care we may regain it as that expression redeeming the time implyeth but if the term of life be once past there is no redeeming of lost time being once entred upon our eternal condition there is no returning back to the enjoyment of formerly neglected opportunities When a few years are come I shall go the way whence I shall not return (x) Job 16.22 After death there is no returning back to do any of these works we might have done here (y) Eccles 9.10 Whatsâ—ever thy hand findeth to do do it with all thy might for theâ—e is no work nor device nor knowledge nor wisdom in the grave whither thou goest (z) John 9.4 I must work the work of him that sent me while it is day the night cometh when no man can work I might shew it in all those works we are to do in reference to securing eternal happiness are we to secure it by praying as Whosoever shall call upon the name of the Lord shall be saved (a) Rom. 10.16 that is not to be done after death Because he hath enclined his ear unto me therefore will I call upon him as long as I live (b) Psalm 116.10 implying when he should cease to live he should cease to pray Are we to secure it by hearing as Hear and your soul shall live (c) Isa 55.3 neither can that be done after death Dives desired that one might be sent to preach to his Brethren on earth but desired none for himself knowing it was then too late Are we to do it by praising God as Death cannot praise thee the grave cannot celebrate thee (d) Psal 50.23 Isa 38.18 Are we to do it by Repentance which is therefore called a Repentance to salvation (e) 2. Cor. 7.10 Repentance depends upon time I gave her space to repent of her fornication When the time of life is past though men cry like that fool Berbaldus speaketh of Oh Repentance Repentance where art thou where art thou oh Repentance (f) Rev. 2.21 they shall find no place for Repentance though with Esau they seek it carefully with tears Are we to do it by believing in Christ as Believe on the Lord Jesus Christ and thou shalt be saved (g) Acts 16.31 After this life there is no future offer of Christ to be expected The daies come when you shall desire to see one of the days of the son of man and shall not see it (h) Luke 17.22 Are we to do it by Hope which is therefore called the Hope of Salvation To him that is joyned to the living there is hope (i) 1 Thess 5.8 Eccles 9.4 but after death there is no place for hopes What hope hath the Hypocrite when God taketh away his soul (k) Job 27.8 The door of hope and mercy is then for ever shut up Alexander laying siege to a City that refused to yield upon his summons caused a Torch to be lighted letting them know while that torch burned they might have conditions of peace but if they stood out till that was burned out they must expect nothing but fire and sword the time of this life is a torch of mercy that God hath lighted while
yet after these rational indagations we can ascribe it to nothing so certainly as to the will and pleasure of God and may cry out in the Apostles words Oh the bounty and severity of God toâ—ards them severity towards us men bounty That â—od should pass by so many once glorious Creatures and extend his mercy to poor lost man this is that vvhich may justly svvallovv up our thoughts in admiration he proper improvment vve are to make of this singular distinguishing mercy is to labor after an interest in that happiness vvhich is tendered to us but denyed unto them othervvise if vve shall neglect this great salvation vve shall hereby make our sin more grievous our condemnation in this respect more inexcusable than that of the devils Suppose two Rebels to have taken up Arms against their Prince the Prince leaving one out of all hopes of mercy should send a pardon to the other if this man to whom the pardon is granted should refuse the pardon slight his Princes favor would not every man judge him Worthy of a more severe punishment thus it is between us the Devils Anselme hath a good meditation to this purpose in which he aggravateth his own sin above the Devils the Devil sinned when he had not seen any before punished for sin I notwithstanding I saw his punishment he persists in his malice against God rejecting him I against God inviting me he is hardened against God punishing I against God shewing mercy he against God who reprobated him I against God dying for me so concludes behold the Devil whose Image I abhor yet in many things I find my self more to be abhorred And remarkable is that of Eusebius Emissenus though the Devil should be damned for many sins and I but for one yet mine would exceed the Devils impiety they never sinned against a God that became an Angel for them they never sinned against a Mediator that was Crucified for them but miserable wretched I it is wonderful that my heart doth not melt when I think on it have sinned against a God became man for me against a God who hath left me an example of love and holiness I am more unworthy than the Devils If then wâ— would not make our condemnation in this respect more greivous and inexcusable than that of the Devils let us take heed of neglecting this Salvation provided for us seeing there is happiness for us when there is none for them let this engage us to give all diligence to make this happiness fure to our selves 14. Consider what a sad thing it will be to lose Eternal happiness for want of labouring for it What is a man profited if he shall gain the whole World and lose his own Soul Suppose a man could heap up silver as the dust and gold as the streams of the brook that he could gain as much as the Devil promised Christ all the Kingdoms of the World the glory of them or as our Saviour here supposeth could gain the whole World in the gaining of that should lose his Soul should lose Eternal happiness which is the same in effect he should make but Glaucus and Diomedes's exchange of Gold for Copper like the Cock in the Fable that parted with a Pearl for a Barley-corn Chrysostome compares such to workers in Mines who for a little wages do always hazard and sometimes lose their lives Menot a French Preacher compareth them to a Huntsman that spoileth a Horse worth many pounds in pursuit of a Hare not worth so many pence Pareus to a man that with much ado winneth Venice as soon as it is won is hanged up at the gates of the City When such an one shall at last compute what he hath gained what he hath lost he will certainly conclude that he hath made a woful Bargain A man that hath lost a rich Jewel took it to be but a common Peble or hath lost the Evidences of his whole Estate thought them to be but waste paper is at present but little troubled at his loss but if he comes to understand what he hath lost he is ready to tear himself in peices Men now cannot be brought to understand the worth and excellency of eternal happiness nor what a sad thing it is to lose it Honorius the Emperor had a little white Hen which he extremely doted on calling her Rome after the name of his Imperial City When Rome was taken by Alaricus and news was brought to him being then at Ravenna that Rome was destroyed he thinking they meant his Hen called by that name brake out into a passion but when he was told it was the City ef Rome he seemed to be less troubled being more affected for the loss of a paltry Hen than for the prime City of the World Many men are more troubled I will not say for a Wife or a Child but for the loss of a Horse or a Cow than to hear they are in apparent hazard of losing eternal happiness but when after death they shall find themselves for ever deprived of it and shall have their understandings cleared and enlarged to know the worth of what they have lost then they will conclude that their is no loss like this loss and would think themselves happy if upon any conditions they might be but some little time within the possibilites of happiness They would be willing to give any thing thousands of Rams ten thousands of Rivers of Oyl or whatsoever men count precious they would be willing to do any thing if prayers tears humiliations watchings fastings would prevail to regain lost time how gladly would all this and much more be undertaken If it were to be regained by hewing their way through Rocks of stone by swimming through Seas of blood by encountring the greatest difficulties and dangers how willingly would they undertake any thing that is possible to be done they would be willing to suffer any thing if enduring the pain of a thousand deaths if lying a thousand years in Hell would satisfie Gods Justice for their former neglects and prevail for some longer time to be indulged them how tolerable would this seem How gladly would they accept of the Conditions But alas it will then be to late the door of hope and mercy will be then for ever shut up against them they will have nothing then to do but to lament their doleful loss and that they will do with howlings and lamenations able to rend Rocks and Marbles in pieces CHAP. XV. Of Directions to help us in looking after Eternal Blessedness with Answers to some Objections and Cautions HAving finished the Motives I proceed to some Directions The Apostle James speaketh of those as uncharitable men who give good words to the poor saying Depart in peace be you warmed and filled notwithstanding give them not those things which are needful to the Body and censureth their uncharitableness with (a) Jam. 2.16 〈◊〉 〈◊〉 〈◊〉
yet they are materially good in regard of the matter accepted of him though doing these Duties be not a degree in the thing ye it is a degree to it though in the state they were it is not available to Salvation yet b this a man renders himself more c pable of Salvation and presents himself as a subject more fit for God to work on though I cannot say with the Romanists that he who improves his natural abilitâ—es doth out of congruity merit justifying and saving Grace or that God hath absolutely bound himself upon the exerting and putting forth of these natural abilities to bestow supernatural Graces because that of our Saviour To him that hath shall be given is to be understood in the same kind yet certainly God is never wanting to those who are not wanting to themselves the Apostle saith that God will have all men to be saved (e) 1 Tim. 2.3 As a King really willeth and desireth the welfare of all his loyal Subjects though not with that degree of willingness that he doth the welfare of some special Favourite whom he raiseth to great preferment in like manner though God doth not will the Salvation of all with that degree of willingness that he doth the Elect yet he willeth it with a true and real will though not with an absolute efficacious will and resolution as a thing which he absolutely resolveth shall come to pass as he doth the Salvation of his Elect yet he doth it with a conditional will if they will come up to the terms of the Gospel though he doth not deal with all men in a Covenant of Grace yet he dealeth with all in a Covenant of righteousness if I may so term it if they do well they shall be accepted if they believe and repent they shall be saved and he bestoweth upon them many means and helps to this end no man shall have any cause to plead at the last day I knew thou wert a hard Master reaping where thou hast noâ— sown I was not wanting in using the Mean but thou wert wanting in giving a Blessing I did what I could on my part but thou failedst on thy part no God will silence any such plea as he did with that unprofitable servant Why didst thou not put out my money to the Exchangers Why didst thou not improve that power I gave thee God will then make it appear that every mans destruction is of himself that God would have healed Babylon but she would not be healed that he would have gathered men as the Hen doth her Chickens but they would not Seeing then Gods bowels are not straitned to us let not us be straitned in our own bowels let us carefuly use the means God hath appointed improve those talents put forth that power he hath given us it is in vain to expect God should help us unless we help our selves as we can do nothing without Gods assistance so God ordinarily will do nothing without our co-operation 3. We should carefully observe and improve those seasons and opportunities which God puts into our hands though the whole time of life be given us to make provision for Eternity yet there are some particular seasons when this may best be done some certain articles of time when God maketh more immediat offers of Eternal happiness As 1. When we find some more than ordinary impulse to seek God in some duty of his own appointment sometimes when our thoughts are taken up with other things we find a motion darted into our minds to seek God by prayer or some other duty and many times one motion after another and when God thus provokes us to seek him it is a sign that is a time when God is willing to be found of us When God bad Moses come up into the Mount to him it was an argument he would meet him when he came there When Christ told his Disciples Behold I go before you into Galilee there shall you see me the Disciples going found as he had said In like manner when God prompts us into his presence it is a good argument we may then prevail with him 2. When God prepareth the heart and puts it into a frame and temper in some measure suitable to the duty as when there is wrought in us an aweful apprehension of the Majesty and holiness of that God before whom we come alively sence of our own unworthiness to come into his presence a serious consideration of the solemnity of the duty we are about an earnest desire to meet God in the way of his own appointments when God is pleased to work up our hearts into such a frame these preparations are not in vain Thou wilt prepare their heart thou wilt cause thine ear to hear Psal 10.17 3. When God is pleased to enlarge the heart and vouchsafe a special assistance in the duty when a man stirreth up himself to take hold of God and continueth wrestling with God by a holy importunity He shall approach to me for who is this that engageth his heart to approach unto me (i) Jer. 30.21 and let him take hold of my strength that he may make peace with me (k) Isa 27.5 and he shall make peace with me 4. When the hearts of Gods Ministers are enlarged when those goads nails given from one Shepherd are powerfully fastned upon the the conscience by the Masters of the Assemblies When Christ was teaching it is said The power of God was present to heal It holds true in regard of spiritual healing (l) Luk. 5.17 when the Word is powerfully preached God whose way is in the Sanctuary whose Walk is in the midst of the golden Candlesticks is then more specially present to make his word effectual We then as workers together with him beseech you that ye receive not the grace of God in vain then followeth Behold now is the accepted time now is the day of Salvation (m) 2 Cor. 6.1 5. When there is wrought in the heart some remorse for sin When John Baptist preached in the Wilderness of Judea the people went out to him and were baptised of him in Jordan confessing their sins and then he tells them Now also is the Axe laid to the root of the tree (n) Mat. 3.10 6. When there are stirred up in the soul some desires after grace and Salvation Hoe every one that thirsteth come ye to the waters then Seek ye the Lord while he may be found call upon while he is near (o) Isa 55.1 7. When God by threatning or inflicting some great judgment doth awaken and terrifie the Conscience Thus the Prophet having threatned a sore judgment he adds Therefore now also saith the Lord turn to me with all your heart c. (p) Joel 2.12 8. The time of sickness when a man cometh to apprehend he must die forthwith enter upon his eternal condition Tully observeth when men draw near to death then they begin to think of Vertue and